Romans 14:4

Romans 14:4 in Multiple Translations

Berean Standard Bible BSB

Who are you to judge someone else’s servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand.

King James Version KJV

Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

American Standard Version ASV

Who art thou that judgest the servant of another? to his own lord he standeth or falleth. Yea, he shall be made to stand; for the Lord hath power to make him stand.

Bible in Basic English BBE

Who are you to make yourself a judge of another man's servant? it is to his master that he is responsible for good or bad. Yes, his place will be safe, because the Lord is able to keep him from falling.

Free Bible Version FBV

What right do you have to judge someone else's servant? It's their own master who decides whether they are right or wrong. With the Lord's help they will be able to take their stand for right.

Geneva Bible 1599 GNV

Who art thou that condemnest another mans seruant? hee standeth or falleth to his owne master: yea, he shalbe established: for God is able to make him stand.

Young's Literal Translation YLT

Thou — who art thou that art judging another's domestic? to his own master he doth stand or fall; and he shall be made to stand, for God is able to make him stand.

World English Bible WEB

Who are you who judge another’s servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand.

Noah Webster Bible WBS

Who art thou that judgest another man's servant? to his own master he standeth or falleth: and he shall be held up: for God is able to make him stand.

Douay-Rheims 1899 DRV

Who art thou that judgest another man’s servant? To his own lord he standeth or falleth. And he shall stand: for God is able to make him stand.

Translation for Translators T4T

God is the master of us all, so ◄he is the one who will decide whether those people have done wrong!/who are you to decide whether they have done wrong?► [RHQ] Therefore, you have no right [RHQ] to condemn those who eat everything, because they are also God’s servants! And just like it is the servants’ own master who accepts or condemns [MTY] his servants, it is God who accepts or condemns us. And believers will be accepted by the Lord {the Lord will accept believers} regardless of whether they eat meat or not, because he is able to keep them trusting in him.

Plain English Version PEV

So you can’t tell anybody else that they are wrong. God is their boss, not you. Only God can say, “You are right,” or, “You are wrong.” And he can help them to keep on doing good.

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Berean Amplified Bible — Romans 14:4

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Romans 14:4 Interlinear (Deep Study)

BIB

GRK συ τις ει ο κρινων αλλοτριον οικετην τω ιδιω κυριω στηκει η πιπτει σταθησεται δε δυνατος γαρ εστιν ο θεος στησαι αυτον

συ su G4771 you Pron-2NS

τις tis G5101 which? Interrog-NSM

ει eimi G1510 to be Verb-PAI-2S

ο ho G3588 the/this/who Art-NSM

κρινων krinō G2919 to judge Verb-PAP-NSM

αλλοτριον allotrios G245 another’s Adj-ASM

οικετην oiketēs G3610 slave Noun-ASM

τω ho G3588 the/this/who Art-DSM

ιδιω idios G2398 one's own/private Adj-DSM

κυριω kurios G2962 lord: God Noun-DSM

στηκει stēkō G4739 to stand Verb-PAI-3S

η ē G2228 or Particle

πιπτει piptō G4098 to collapse Verb-PAI-3S

σταθησεται histēmi G2476 to stand Verb-FPI-3S

δε de G1161 then Conj

δυνατος dunatos G1415 able Adj-NSM

γαρ gar G1063 for Conj

εστιν eimi G1510 to be Verb-PAI-3S

ο ho G3588 the/this/who Art-NSM

θεος theos G2316 God Noun-NSM

στησαι histēmi G2476 to stand Verb-AAN

αυτον autos G846 it/s/he Pron-ASM

Greek Word Study

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Greek Word Reference — Romans 14:4

συ su G4771 "you" Pron-2NS

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

τις tis G5101 "which?" Interrog-NSM

This interrogative pronoun is used to ask questions like who, which, or what, as seen in Matthew 3:7 and Mark 11:28. It seeks information about a person or thing. This term is essential in direct and indirect questions.

Definition: τίς, neut., τί, genitive, τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem., who, which, what?; in neut., which, what?, used both in direct and in indirect questions. __I. I. As subst., __1. 1. masc., fem.: τίς; who, what?, Mat.3:7 26:68; Mrk.11:28, Luk.9:9, al. mult.; with genitive partit., Act.7:52, Heb.1:5, al; before ἐκ (= genitive partit.), Mat.6:27, Luk.14:28, Jhn.8:46; = ποῖος, Mrk.4:41 6:2, Luk.19:3, Act.17:19, al.; = πότερος (M, Pr., 77), Mat.21:31 27:17, Luk.22:27, al.; = ὅς or ὅστις (rare in cl.; cf. Bl., §50, 5; M, Pr., 93), Act.13:25. __2. Neut.: τί; what?, Mat.5:47 11:7, Mrk.10:3, al.; χάριν τίνος, 1Jn.3:12; διὰ τί, Mat.9:11, al.; εἰς τί, Mat.14:31, al.; elliptically, ἵνα τί (sc. γένηται), why, Mat.9:5, al.; τί οὖν, Rom.3:9 6:1, 15 1Co.14:15, al.; τί γάρ, Rom.3:3, Phi 1:18; τί ἐμοὶ (ὑμῖν) καὶ σοί, see: ἔγω. __II. As adj.: who? what? which?, Mat.5:46, Luk.14:31, Jhn.2:18, al. __III. As adv.: = διὰ τι (τί ὅτι), why, Mat.6:28, Mrk.4:40, Luk.6:46, Jhn.18:23, al.; in rhet. questions, = a negation, Mat.27:4, Jhn.21:22, 23 1Co.5:12 7:16, al. in exclamations (like Heb. מָה), how (2Ki.6:20, Psa.3:2, al.), Luk.12:49. (AS)

Usage: Occurs in 514 NT verses. KJV: every man, how (much), + no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, - with, -withal), whether, which, who(-m, -se), why See also: 1 Corinthians 2:11; Colossians 1:27; 1 Peter 1:11.

ει eimi G1510 "to be" Verb-PAI-2S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κρινων krinō G2919 "to judge" Verb-PAP-NSM

To judge means to make a decision or form an opinion about something. In the Bible, it can mean to condemn or punish, as seen in Romans 14:5 and Acts 13:46. It involves separating right from wrong.

Definition: κρίνω, [in LXX chiefly for שׁפט, also for ריב ,דּין, etc. ;] __1. to separate, select, choose (cl.; in LXX: 2Ma.13:15). __2. to approve, esteem: Rom.14:5. __3. to be of opinion, judge, think: Luk.7:43, 1Co.11:13; before τοῦτο ὅτι, 2Co.5:14; with accusative and inf., Act.16:15; with accusative and pred., Act.13:46 26:8. __4. to decide, determine, decree: with accusative, Act.16:4, Rom.14:13, 1Co.7:37, 2Co.2:1; with inf. (Field, Notes, 167), Act.20:16 25:25, 1Co.2:2 5:3, Tit.3:12 (cf. 1Ma.11:33, Wis.8:9, al.); with accusative and inf., Act.21:25 27:1. __5. to judge, adjudge, pronounce judgment: absol., Jhn.8:16, 26; before κατά, with accusative, Jhn.7:24 8:15; κρίσιν κ., Jhn.7:24; τ. δίκαιον, Luk.12:57 (Deiss., LAE, 118); in forensic sense, Jhn.18:31, Act.23:3, al.; pass., Rom.3:4 (LXX); of God's judgment, Jhn.5:30 8:50, Rom.2:16 3:6, 2Ti.4:1, 1Pe.4:5, al. __6. = κατακρίνω, to condemn (cl.): Act.13:27; of God's judgment, Jhn.3:18 5:22 12:47, 48, Act.7:7, Rom.2:12, 1Co.11:32, Heb.10:30" (LXX), Jas.5:9, Rev.19:2, al. __7. As in LXX (for שׁפט), to rule, govern ( 4Ki.15:5, Psa.2:10, al.): Mat.19:28, Luk.22:30, 1Co.6:3. __8. to bring to trial (cl.); mid., to go to law: with dative of person(s), Mat.5:40; before μετά, with genitive of person(s) (of the opponent), ἐπί, with genitive (of the judge), 1Co.6:1, 6 (cf. ἀνα-, ἀπο-, ἀντ-απο- (-μαι), δια-, ἐν-, ἐπι-, κατα-, συν-, ὑπο- (-μαι), συν-υπο- (-μαι)). SYN.: see: δικάστης. (AS)

Usage: Occurs in 99 NT verses. KJV: avenge, conclude, condemn, damn, decree, determine, esteem, judge, go to (sue at the) law, ordain, call in question, sentence to, think See also: 1 Corinthians 2:2; James 4:12; 1 Peter 1:17.

αλλοτριον allotrios G245 "another’s" Adj-ASM

Something that is 'another's' refers to something that belongs to someone else, not to oneself, as seen in Luke 16:12 and Romans 14:4. It can also describe something that is foreign or alien, like in Matthew 17:25-26.

Definition: ἀλλότριος, -α, -ον (ἄλλος), [in LXX for זוּר, נֵכָר, אַחֵר ;] __1. be-longing to another, not one's own (opposite to ἴδιος): Luk.16:12, Rom.14:4 15:20 (Field, Notes, 165 f.), 2Co.10:15-16, 1Ti.5:22, Heb.9:25. __2. foreign, strange, alien (opposite to οἰκεῖος; see MM, VGT, see word): Mat.17:25-26, Jhn.10:5, Act.7:6, Heb.11:9, 34.† (AS)

Usage: Occurs in 13 NT verses. KJV: alien, (an-)other (man's, men's), strange(-r) See also: 1 Timothy 5:22; Hebrews 11:34; Hebrews 9:25.

οικετην oiketēs G3610 "slave" Noun-ASM

A household servant is a domestic worker who serves in a home, as seen in Luke 16:13 and Romans 14:4. This term refers to a menial domestic worker.

Definition: οἰκέτης, -ου, ὁ (οἰκέω), [in LXX for עֶבֶד ;] a house-servant: Luk.16:13, Rom.14:4; pl., Act.10:7, 1Pe.2:18 (In Plat., Hdt., Sir.4:30 6:11, the pl. includes all the inmates of the house, the familia, οἰκετεία.)† SYN.. see: διάκονος (AS)

Usage: Occurs in 4 NT verses. KJV: (household) servant See also: 1 Peter 2:18; Luke 16:13; Romans 14:4.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιδιω idios G2398 "one's own/private" Adj-DSM

Something that is one's own is private or personal, like in Matthew where Jesus is alone with his disciples.

Definition: ἴδιος, -α, -ον (in Attic usually -ος, -ον), [in LXX chiefly for of person(s) suff., also for לָהֶם, etc.; (τὰ ἴ.) בֵּיתוֹ ;] __1. one's own; __(a) of that which is private and personal (in cl. opposite to κοινός, δημόσιος; cf. infr. 3); __(b) of property, friends, home, country, etc. (in cl. opposite to ἀλλότριος; in late writers often, like ἑαυτοῦ, with weakened sense, see M, Pr., 87ff.; Deiss., BS, 123f.): Luk.6:41, Jhn.1:42 5:43, Act.2:6 20:28, 1Co.11:21, Gal.6:5, 2Ti.1:9, Heb.7:27, Ju 6, al.; πράσσειν τὰ ἴ., 1Th.4:11; κατὰ τὰς ἰ. ἐπιθυμίας, 2Ti.4:3; οἱ ἴδιοι, Jhn.1:11 (M, Pr., 90f.; Field, Notes, 84) 13:1, Act.4:23, 1Ti.5:8; τὰ ἴδια, one's home (Field, Notes, l.with), Luk.18:28, Jhn.1:11 16:32 19:27. __2. peculiar, distinct, appropriate, proper: τὸ ἴ. σῶμα, 1Co.15:38; ἐν τ. ἰ. τάγματι, 1Co.15:23; εἰς τ. τόπον τ. ἴ., Act.1:25; = αὐτοῦ (see Deiss., ut. supr.), Mat.22:5, Jhn.1:42 (cf. Wis.10:1). __3. Adverbially (see supr., 1 (a); and cf. WM, 739:2); __(a) ἰδίᾳ, severally, separately: 1Co.12:11; __(b) κατ᾽ ἰδίαν, apart, privately, in private: Mat.14:13, 23 20:17, Mrk.4:34 7:33, Luk.10:23, Act.23:19, al. (AS)

Usage: Occurs in 109 NT verses. KJV: X his acquaintance, when they were alone, apart, aside, due, his (own, proper, several), home, (her, our, thine, your) own (business), private(-ly), proper, severally, their (own) See also: 1 Corinthians 3:8; Galatians 6:5; 1 Peter 3:1.

κυριω kurios G2962 "lord: God" Noun-DSM

The Greek word for lord or master, used to address God or a person in authority, showing respect and power. In the New Testament, it appears in Matthew 9:38 and Mark 12:9. It signifies a controller or ruler.

Definition: κύριος, -α, -ον (also -ος, -ον), [in LXX (subst.) chiefly for יהוה, also for בַּעַל ,אָדוֹן, etc. ;] having power (κῦρος) or authority; as subst., ὁ κ., lord, master; __1. in general: with genitive of thing(s), Mat.9:38 20:8, Mrk.12:9 13:35, Luk.19:33; τ. σαββάτου, Mat.12:8, Mrk.2:28, Luk.6:5; with genitive of person(s), δούλου, etc., Mat.10:24, Luk.14:21, Act.16:16, al.; absol, opposite to οἱ δοῦλοι, Eph.6:5, 9 al.; of the Emperor (Deiss., LAE, 161), Act.25:26; θεοὶ πολλοὶ καὶ κ. πολλοί, 1Co.8:5; of a husband, 1Pe.3:6; in voc, as a title of respect to masters, teachers, magistrates, etc., Mat.13:27 16:22 27:63, Mrk.7:28, Luk.5:12, Jhn.4:11, Act.9:5, al. __2. As a divine title (frequently in π.; Deiss., LAE, 353 ff.); in NT, __(a) of God: ὁ κ., Mat.5:33, Mrk.5:19, Luk.1:6, Act.7:33, Heb.8:2, Jas.4:15, al.; anarth. (Bl., §46, 6), Mat.21:9, Mrk.13:20, Luk.1:17, Heb.7:21, 1Pe.1:25, al.; κ. τ. οὐρανοῦ καὶ τ. γῆς, Mat.11:25; τ. κυριευόντων, 1Ti.6:15; κ. ὁ θεός, Mat.4:7, 10 al.; id. before παντοκράτωρ, Rev.4:8; κ. σαβαώθ, Rom.9:29; (ὁ) ἄγγελος κυρίου, Mat.1:20 2:13, Luk.1:11, al.; πνεῦμα κυρίου, Luk.4:18, Act.8:39; __(b) of the Christ: Mat.21:3, Mrk.11:3, Luk.1:43 20:44, al.; of Jesus after his resurrection (Dalman, Words, 330), Act.10:36, Rom.14:8, 1Co.7:22, Eph.4:5, al.; ὁ κ. μου, Jhn.20:28; ὁ κ. Ἰησοῦς, Act.1:21, 1Co.11:23, al.; id. before Χριστός, Eph.1:2, al.; ὁ κ. ἡμῶν, 1Ti.1:14, Heb.7:14, al.; id. before Ἰησοῦς, 1Th.3:11, Heb.13:20, al.; Χριστός, Rom.16:18; Ἰ Χ., 1Co.1:2, 1Th.1:3, al.; Ἰ. Χ. (Χ. Ἰ) ὁ κ. (ἡμῶν), Rom.1:4, Col.2:6, Eph.3:11, al.; ὁ κ. καὶ ὁ σωτὴρ, 2Pe.3:2; id. before Ἰ. Χ., ib. 18; anarth., 1Co.7:22, 25 Jas.5:4, al.; κ. κυρίων, Rev.19:16; with prep., ἀπὸ (κατὰ, πρὸς, σὺν, etc.) κ., Col.3:24, al. SYN: see: δεσπότης. (AS)

Usage: Occurs in 686 NT verses. KJV: God, Lord, master, Sir See also: 1 Corinthians 1:2; 2 Corinthians 3:16; 1 Peter 1:3.

στηκει stēkō G4739 "to stand" Verb-PAI-3S

To stand means to be firm and unshakeable, like when Jesus stood before Pilate or when believers are called to stand firm in their faith, as seen in Galatians 5:1 and 2 Thessalonians 2:15.

Definition: στήκω late Pres., formed from perf., ἕστηκα (see B1., § 17; WH, App., 169; Kennedy, Sources, 158; M, Pr., 238; MM, xxiii), [in LXX: Exo.14:13 A, Jdg.16:26 B, 3Ki.8:11 B * ;] = ἵστημι, to stand: Mrk.3:31 11:25, Jhn.1:26, Rev.12:4 (ἕστηκεν T). Metaphorical, to stand firm, stand fast: absol., Gal.5:1 (but see Field, Notes, 189 f.), 2Th.2:15; before ἐν, Jhn.8:44 (ἕστηκεν, T, R, mg.), 1Co.16:13, Php.1:27 4:1; with dative, Rom.14:4.† (AS)

Usage: Occurs in 8 NT verses. KJV: stand (fast) See also: 1 Corinthians 16:13; Mark 11:25; Romans 14:4.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

πιπτει piptō G4098 "to collapse" Verb-PAI-3S

To fall or collapse can be literal, like falling down, or figurative, as in failing or stumbling, as seen in Matthew 10:29 and Revelation 8:10.

Definition: πίπτω [in LXX chiefly for נָפַל ;] to fall; __1. of descent, to fall, fall down or from: before ἐπί, with accusative loc., Mat.10:29, al.; εἰς, Mat.15:14, al.; ἐς μέσῳ, with genitive, Luk.8:7; παρὰ τ. ὁδόν, Mat.13:4, Mrk.4:4, Luk.8:5; before ἀπό, Mat.15:27, al.; ἐκ, Mrk.13:25, Luk.10:18, Rev.8:10 9:1. Metaphorical: ὁ ἥλιος, before ἐπί, Rev.7:16; ἀχλὺς κ. σκότος, Act.13:11; ὁ κλῆρος, Act.1:26; ὑπὸ κρίσιν, Jas.5:12. __2. Of prostration, __(a) of persons, to fall prostrate, prostrate oneself: χαμαί Jhn.18:6; before ἐπί, with accusative, Mat.17:6, Act.9:4; id. with genitive, Mrk.9:20; πρὸς τ. πόδας, Act.5:10, Rev.1:17; πεσὼν ἐξέψυξε, Act.5:5; of supplication, homage or worship: πρὸς (παρὰ, ἐπὶ) τ. πὸδας, Mrk.5:22, Luk.8:41, Act.10:25, al.; π. καὶ προσκυνεῖν, Rev.5:14 19:4; ptcp. with προσκυνεῖν, Mat.2:11, al.; ἐνώπιον, Rev.4:10 5:8; ἐπὶ πρόσωπον, Mat.26:39, al.; __(b) of things, to fall, fall down: Mat.21:44, Luk.23:30; of falling to ruin and destruction, Mat.7:25, Act.15:16, Heb.11:30; ἔπεσε (timeless aorist; M, Pr.,134), Rev.18:2. Metaphorical: Rom.11:11; πόθεν πέπτωκας, Rev.2:5; opposite to ἑστόναι, 1Co.10:12; to στήκειν, Rom.14:4; of virtues, 1Co.13:8; of precepts, Luk.16:17. (cf. ἀνα-, ἀντι-, ἀπο-, ἐκ-, ἐπι-, κατα-, παρα-, περι-, προσ-, συν-πίπτω.) συν-πίπτω (Rec. συμπ-), [in LXX for נָפַל, etc. ;] to fall together, fall in, etc.: of a house (cf. MM, xxiv), Luk.6:49.† (AS)

Usage: Occurs in 87 NT verses. KJV: fail, fall (down), light on See also: 1 Corinthians 10:8; Mark 14:35; Hebrews 3:17.

σταθησεται histēmi G2476 "to stand" Verb-FPI-3S

To stand means to be in an upright position, either physically or figuratively, as seen in Mark 7:9 and Acts 1:23. It can also mean to establish or appoint someone to a position, like in Acts 1:23 and Hebrews 10:9.

Definition: ἵστημι, and in late writers, also ἱστάνω (Veitch, see word; Bl., §23, 2; M, Pr., 55), [in LXX chiefly for עמד, קוּם, also for נצב ni., hi., יצב hith., etc.]. __I. Trans, in pres., impf., fut. and 1 aor. act. and in the tenses of the pass. __1. to make to stand, to place, set, set up, establish, appoint: with accusative of person(s), Mrk.7:9, Act.1:23 6:13 17:31, Heb.10:9; id. before ἐπί, with accusative loc, Mat.4:5, Luk.4:9; ἐν μέσῳ, Mat.18:2, Mrk.9:36, Jhn.8:[3]; ἐνώπιον, Act.6:6; παρ᾽ ἑαυτῷ, Luk.9:47; ἐκ δεξιῶν, Mat.25:33; mid., to place oneself, to stand: Rev.18:15; so also pass., to be made to stand, to stand: Mat.2:9, Luk.11:18 19:8, 2Co.13:1, al. __2. to set in a balance, to weigh (cl.; LXX for שׁקל, Isa.46:6, al.): Mat.26:15, __II. Intrans., in pf., plpf. (with sense of present and impf.; M, Pr., 147f.) and 2 aor. act., to stand, stand by, stand still: Mat.20:32 26:73, Mrk.10:49, Luk.8:44, Jhn.1:35 3:29, Act.16:9, al.; before ἐν, Mat.6:5, al.; ἐνώπιον, Act.10:30, al.; πρός, with dative loc., Jhn.18:16; ἐπί, with genitive loc., Luk.6:17, Act.5:23 25:10, al.; ἔμπροσθεν, Mat.27:11; κύκλῳ, Rev.7:11; ἐκ δεξιῶν, Luk.1:11; ἐπί, with accusative, Mat.13:2, Rev.3:20; παρά, Luk.5:2; ἐκεῖ, Mrk.11:5; ὧδε, Mrk.9:1; ὅπου, Mrk.13:14; ἔξω, Mat.12:46; μακρόθεν, Luk.18:13; πόρρωθεν, Luk.17:12. Metaphorical, to stand ready, stand firm, be steadfast: 1Co.7:37 10:12, Eph.6:11, 13 14, Col.4:12; τ. πίστει, Rom.11:20; ἐν τ. ἀληθείᾳ, Jhn.8:44; εν τ. χάριτι, Rom.5:2; ἐν τ. εὐαγγελίῳ, 1Co.15:1 (cf. ἀν-, ἐπ-ἀν-, ἐξ-ἀν, ἀνθ-, ἀφ-, δι-, ἐν-, ἐξ-, ἐπ- (-μαι), ἐφ-, κατ-ἐφ-, συν-ἐφ-, καθ-, ἀντι-καθ-, ἀπο-καθ-, μεθ-, παρ-, περι-, προ-, συν-ίστημι). (AS)

Usage: Occurs in 150 NT verses. KJV: abide, appoint, bring, continue, covenant, establish, hold up, lay, present, set (up), stanch, stand (by, forth, still, up) See also: 1 Corinthians 7:37; Luke 6:17; 1 Peter 5:12.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

δυνατος dunatos G1415 "able" Adj-NSM

Able or powerful refers to someone or something with great strength or capability, as seen in Luke 1:49 and Romans 15:1. This term can describe physical or spiritual power, and is often used to express ability or possibility.

Definition: δυνατός, -ή, -όν (δύναμαι), [in LXX for גִּבּוֹר, חַיִל, etc. ;] __1. strong, mighty, powerful: absol., Luk.1:49, 1 Col.1:26; οἱ δ., the chief men, Act.25:5 ; of spiritual strength, Rom.15:1, 2Co.12:10 13:9; before ἐν, Luk.24:19, Act.7:22 18:24; πρός, 2Co.10:4. __2. C. inf., able to do; Luk.14:31, Act.11:17, Rom.4:21 11:23, 2Ti.1:12, Tit.1:9, Heb.11:19, Jas.3:2. __3. Neut., δυνατόν, possible: Mat.19:26, Mrk.9:23 10:27 14:36, Luk.18:27, Act.2:24 20:16; εἰ δ. (ἐστι), Mat.24:24 26:30, Mrk.13:22 14:35, Rom.12:18, Gal.4:15; τὸ δ. (= ἡ δύναμις) αὐτοῦ, Rom.9:22.† (AS)

Usage: Occurs in 36 NT verses. KJV: able, could, (that is) mighty (man), possible, power, strong See also: 1 Corinthians 1:26; Luke 18:27; Hebrews 11:19.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεος theos G2316 "God" Noun-NSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

στησαι histēmi G2476 "to stand" Verb-AAN

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

Study Notes — Romans 14:4

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Context — The Law of Liberty

2For one person has faith to eat all things, while another, who is weak, eats only vegetables. 3The one who eats everything must not belittle the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted him.

4Who are you to judge someone else’s servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand.

5One person regards a certain day above the others, while someone else considers every day alike. Each one should be fully convinced in his own mind. 6He who observes a special day does so to the Lord; he who eats does so to the Lord, for he gives thanks to God; and he who abstains does so to the Lord and gives thanks to God.

Cross References

	Reference	Text (BSB)
1	James 4:11–12	Brothers, do not slander one another. Anyone who speaks against his brother or judges him speaks against the law and judges it. And if you judge the law, you are not a practitioner of the law, but a judge of it. There is only one Lawgiver and Judge, the One who is able to save and destroy. But who are you to judge your neighbor?
2	Romans 9:20	But who are you, O man, to talk back to God? Shall what is formed say to Him who formed it, “Why did You make me like this?”
3	Romans 8:31–39	What then shall we say in response to these things? If God is for us, who can be against us? He who did not spare His own Son but gave Him up for us all, how will He not also, along with Him, freely give us all things? Who will bring any charge against God’s elect? It is God who justifies. Who is there to condemn us? For Christ Jesus, who died, and more than that was raised to life, is at the right hand of God—and He is interceding for us. Who shall separate us from the love of Christ? Shall trouble or distress or persecution or famine or nakedness or danger or sword? As it is written: “For Your sake we face death all day long; we are considered as sheep to be slaughtered.” No, in all these things we are more than conquerors through Him who loved us. For I am convinced that neither death nor life, neither angels nor principalities, neither the present nor the future, nor any powers, neither height nor depth, nor anything else in all creation, will be able to separate us from the love of God that is in Christ Jesus our Lord.
4	Jude 1:24	Now to Him who is able to keep you from stumbling and to present you unblemished in His glorious presence, with great joy—
5	John 10:28–30	I give them eternal life, and they will never perish. No one can snatch them out of My hand. My Father who has given them to Me is greater than all. No one can snatch them out of My Father’s hand. I and the Father are one.”
6	Psalms 37:24	Though he falls, he will not be overwhelmed, for the LORD is holding his hand.
7	1 Corinthians 4:4–5	My conscience is clear, but that does not vindicate me. It is the Lord who judges me. Therefore judge nothing before the appointed time; wait until the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men’s hearts. At that time each will receive his praise from God.
8	Hebrews 7:25	Therefore He is able to save completely those who draw near to God through Him, since He always lives to intercede for them.
9	Romans 14:3	The one who eats everything must not belittle the one who does not, and the one who does not eat everything must not judge the one who does, for God has accepted him.
10	Romans 16:25	Now to Him who is able to strengthen you by my gospel and by the proclamation of Jesus Christ, according to the revelation of the mystery concealed for ages past

Romans 14:4 Summary

[This verse reminds us that we are not responsible for judging other believers, but rather for focusing on our own relationship with God. As it says in Romans 14:4, each believer stands or falls to their own Master, the Lord. This means that we should respect and not criticize other believers, recognizing that they are accountable to God, not to us. By doing so, we can create a loving and supportive community where everyone can grow and learn, as seen in Ephesians 4:32, where Paul encourages believers to be kind and compassionate towards one another.]

Frequently Asked Questions

What does it mean to judge someone else's servant?

In Romans 14:4, judging someone else's servant means to criticize or condemn another believer for their actions or decisions, which is not our place as believers, as seen in Matthew 7:1-5, where Jesus warns against judging others.

Who is the master that the servant stands or falls to?

The master that the servant stands or falls to is the Lord, as stated in Romans 14:4, emphasizing that each believer is accountable to God, not to other believers, as also seen in Romans 14:12.

How can we be sure that the servant will stand?

According to Romans 14:4, the servant will stand because the Lord is able to make him stand, which is a testament to God's power and grace, as also seen in Philippians 1:6, where Paul expresses confidence in God's ability to complete the work He started in believers.

What does this verse teach us about our relationship with other believers?

This verse teaches us to respect and not judge other believers, recognizing that each of us is accountable to God, and that we should focus on our own relationship with Him, as seen in Galatians 6:4, where Paul encourages believers to examine their own work.

Reflection Questions

In what ways do I tend to judge other believers, and how can I stop this behavior?
How can I balance my desire to help or correct another believer with the need to respect their accountability to God?
What does it mean for me to stand or fall before my own Master, and how can I cultivate a deeper sense of accountability to God?
In what ways can I encourage and support other believers, rather than judging them, and how can I create a safe and loving community where others feel free to grow and learn?

Gill's Exposition on Romans 14:4

Who art thou that judgest another man's servant,.... This is another reason, dissuading from censoriousness and rash judgment, taken from civil things; one man has nothing to do with another man's

Jamieson-Fausset-Brown on Romans 14:4

Who art thou that judgest another man's servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. Who art thou that judgest another man's (rather, 'another's') servant?

Matthew Poole's Commentary on Romans 14:4

Who art thou that judgest another man’ s servant? to his own master he standeth or falleth: a sharp reprehension of the forementioned evil. You have the like: . q.d. This phrase is repugnant not only to the law of God, but to the very law of nature, which tells us, that one man must not condemn the servant of another, over whom he hath no right or power; much less may any man condemn him that is the Lord’ s servant. Every Christian hath Christ alone for his own or his proper Master; and it is his judgment by which he must abide; it is to him that he standeth or falleth, that he doth well or ill. Yea, he shall be holden up: for God is able to make him stand: q.d. If (as thou thinkest) he be fallen or falling, he shall be upheld and supported; for God is able, & c. But how doth this follow, because God can make him stand, therefore he shall be holden up? Answer. It is a rule in divinity, that in all God’ s promises, his power is joined with his will; so that where the latter is once revealed, there is no question of the former: now of the word of God in this matter, there was no doubt; for he had said, , that God had received him. You had the like way of arguing, , where the apostle proves the calling of the Jews by an argument taken from the power of God, because he is able to graft them in again: see .

Trapp's Commentary on Romans 14:4

4 Who art thou that judgest another man’ s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. Ver. 4. Who art thou, &c.] The wisdom from above is without censuring, without hypocrisy, saith St James, James 3:17. Intimating, that the greatest censurers are mostly the greatest hypocrites. And as any one is more wise, he is more sparing of his censures.

Ellicott's Commentary on Romans 14:4

(4) Who art thou?—This is addressed to the weak. The Apostle indignantly challenges his right to judge. That right belongs to another tribunal, before which the conduct of the stronger Christian will not be condemned but approved and upheld. He standeth or falleth.—It seems most in accordance with what precedes to take this of judicial condemnation or approval from the Master whom he serves—i.e., Christ. Holden up.—The same word as that in the clause following, and similar to that in the clause preceding—“Made to stand.” God is able to make him stand.—The true reading here is “the Lord”—i.e., Christ; the word is the same as “his Master” above. “Make him stand” seems to be still judicial. “Secure his acquittal,” but with reference to his previous course of conduct on which that acquittal is grounded. The trial is not necessarily reserved for the last day, but is rather the judgment which Christ may be supposed at any moment to pass upon His servants. If they can sustain this judgment, it is only because His grace has enabled them so to act as not to be condemned by it.

Adam Clarke's Commentary on Romans 14:4

Verse 4. Who art thou that judgest another man's servant?] Who has ever given thee the right to condemn the servant of another man, in things pertaining to his own master? To his own master he standeth or falleth. He is to judge him, not thou; thy intermeddling in this business is both rash and uncharitable. Yea, he shall be holden up] He is sincere and upright, and God, who is able to make him stand, will uphold him; and so teach him that he shall not essentially err. And it is the will of God that such upright though scrupulous persons should be continued members of his Church.

Cambridge Bible on Romans 14:4

4. Who art thou that judgest] The verb “judge” connects this with the “judgment” passed by the “eater of herbs” upon the Christianity of his “stronger” brother.—The word “judge” here (as in Matthew 7:1) manifestly does not forbid the entertainment, nor the right expression, of opinions, but the assumption of a tone of judicial opinion: the thinking of others from a level of isolated authority and sanctity.standeth or falleth] In the sense of acceptance or non-acceptance.Yea, he shall be holden up] Lit. But he shall he made to stand. The “but” points out that of the two alternatives just given (“standing,” “falling,”) the former, in this case, is certain.

Barnes' Notes on Romans 14:4

Who art thou ... - That is, who gave you this right to sit in judgment on others; compare Luke 12:14.

Whedon's Commentary on Romans 14:4

5. Treatment of Weaklings in Faith, Romans 14:1 to Romans 15:14.The vegetarian and over-sabbatarian, Romans 14:1-6. We all live under one final Judge, the Lord Jesus, Romans 14:7-13.

Sermons on Romans 14:4

	Sermon	Description
	(Hebrews - Part 37): Faith Is a Pertubing Thing by A.W. Tozer	In this sermon, the preacher shares a personal story about a moral rebound. He talks about his own past of indulging in drinking and reckless behavior, even on Christmas Eve. Howev
	The Heavenly Race by C.H. Spurgeon	In this sermon, the preacher emphasizes the importance of running the heavenly race and obtaining the ultimate prize of eternal life in heaven. He compares the race to a life-or-de
	Social Relationships by Stephen Olford	In this sermon, the speaker addresses the topic of social relationships, particularly focusing on the challenges and complexities of sex relationships. The speaker emphasizes the i
	Keeping Yourself or Being Kept? by Chuck Smith	This sermon delves into the book of Jude, focusing on the themes of being sanctified and preserved in Jesus Christ, the importance of keeping oneself in the love of God, and the co
	(Proverbs) ch.30:9 - 31:31 by Zac Poonen	In this sermon, the speaker discusses various types of people who receive what they don't deserve. He emphasizes the importance of remaining humble and not forgetting one's past co
	What Is Prayer to You by Bill McLeod	In this sermon, the speaker discusses the four sore judgments of God as mentioned in the book of Jeremiah. These judgments include war, famine, pestilence (disease), and wild beast
	The Sin of Pride, Nimrod by Shane Idleman	Shane Idleman emphasizes the destructive nature of pride, identifying it as the root cause of many personal and relational issues, including conflicts in marriages and workplaces.